《大藏经》云∶治蛊毒、挑生毒有咒法。凡人在外饮食，先默诵咒七遍，其毒自不为害
。咒曰∶姑苏琢，磨耶琢，吾知蛊毒生四角，父是穹窿穹，母是舍耶女，眷属百千万，吾今
悉知汝，摩诃萨，摩诃萨。凡见饮食上有蛛丝便莫吃。又法，每遇所到处，念药王万福七遍
，亦可避。
凡灸一切蛊毒，于两足小指尽处，各灸三壮，即有物出。酒中者，随酒出，饮食中者，
随饮食出，屡验。
凡卒时中恶垂死者，宜朱砂丸急服之。方在攻阵百三。
凡遭一切鬼崇、鬼疰等毒者，急与八毒赤丸攻之。方在攻阵百四。
凡中恶心腹胀痛，大便不通，及飞尸鬼击等急证，惟《外台》走马汤最捷最妙。方在攻
阵百十三。
丹砂丸（因二百六十） 雄麝散（因二五九） 万病解毒丹（因二百二） 七宝丸（因二六一）
蜜髓煎（因二六二） 挑生蛊毒简易方（因二六五） 解毒散（因二四四） 归魂散（因二六三）
三因解毒丸（因二百三） 麦面散（因二六四）
《本神篇》曰∶天之在我者德也，地之在我者气也，德流气薄而生者也。（详二十九卷，遗精门）
《天元纪大论》曰∶在天为气，在地成形，形气相感而化生万物矣。
《生气通天论》帝曰∶夫自古通天者生之本，本于阴阳。天地之间，六合之内，其气
九州九窍、五脏、十二节，皆通于天气。其生五，其气三，数犯此者，则邪气伤人，此寿命
之本也。苍天之气，清净则志意治，顺之则阳气固，虽有贼邪，勿能害也，此因时之序。故
圣人传精神，服天气，而通神明。失之则内闭九窍，外壅肌肉，卫气解散，此谓自伤，气之削也。
《阴阳应象大论》曰∶清阳为天，浊阴为地；地气上为云，天气下为雨；雨出地气，云
出天气。故清阳出上窍，浊阴出下窍；清阳发腠理，浊阴走五脏；清阳实四肢，浊阴归六腑
。惟贤人上配天以养头，下象地以养足，中傍人事以养五脏。天气通于肺，地气通于嗌，风
气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经为川，肠胃为海，九窍为水注之气
。以天地为之阴阳，阳之汗，以天地之雨名之；阳之气，以天地之疾风名之。暴气象雷，逆
气象阳，故治不法天之纪，不用地之理，则灾害至矣。
《四气调神论》曰∶天气，清净光明者也，藏德不止，故不下也。天明则日月不明，邪
害空窍，阳气者闭塞，地气者冒明，云雾不精，则上应白露不下。交通不表，万物命故不施
，不施则名木多死。恶气不发，风雨不节，白露不下，则菀槁不荣。贼风数至，豪雨数起，
天地四时不相保，与道相失，则未央绝灭。惟圣人从之，故身无奇病，万物不失，生气不竭。
《六元正纪大论》帝曰∶天地之气，盈虚如何？岐伯曰∶天气不足，地气随之。地气不
足，天气从之。运居其中而常先也。故上胜则天气降而下，下胜则地气迁而上，多少而差其
分。微者，小差；甚者，大差。甚则位易气交易，则大变生而病作矣。
《五常政大论》帝曰∶天不足西北，左寒而右凉，地不满东南，右热而左温。故其何也
？岐伯曰∶阴阳之气，高下之理，大小之异也。东南方，阳也。阳者，其精降于下，故右热
而左温。西北方，阴也。阴者，其精奉于上，故左寒而右凉。是以地有高下，气有温凉，高
者气寒，下者气热。故适寒凉者，胀。之温热者，疮。下之则胀已，汗之则疮已，此腠理开
闭之常，大小之异耳。
《五营运大论》帝曰∶地之为下否乎？岐伯曰∶地为人之下，太虚之中者也。帝曰∶凭
乎？曰∶大气举之也。燥以干之，暑以蒸之，风以动之，湿以润之，寒以坚之，火以温之。
故风寒在下，燥热在上，湿气在中，火游行其间，寒暑六入，故令虚而化生也。
《方盛衰论》曰∶至阴虚，天气绝；至阳盛，地气不足。阴阳并交，至人之所行。阴阳
并交者，阳气先至，阴气后至，是以圣人持诊之道，先后阴阳而持之。
《太阴阳明论》曰∶喉主天气，咽主地气。
《大藏经》记载：治疗蛊毒、挑生毒有咒语的方法。凡是人在外饮食，先默念咒语七遍，毒性自然就不会造成危害。咒语说：“姑苏琢，磨耶琢，吾知蛊毒生四角，父是穹窿穹，母是舍耶女，眷属百千万，吾今悉知汝，摩诃萨，摩诃萨。”凡是看见饮食上有蜘蛛丝就不要吃。又有另一种方法，每次遇到所在的地方，念诵药王万福七遍，也可以避免中毒。
凡是艾灸治疗各种蛊毒，在双脚小脚趾尽头处，各灸三壮，就会有邪物排出。如果是通过酒摄入的毒素，会随着酒排出；如果是通过饮食摄入的毒素，会随着饮食排出，屡试屡验。
凡是突然中恶气濒临死亡的人，应当急服朱砂丸。方剂见“攻阵”篇第一百三条。
凡是遭受各种鬼祟、鬼疰等毒气侵袭的人，急用八毒赤丸攻击治疗。方剂见“攻阵”篇第一百四条。
凡是中恶心腹胀痛，大便不通，以及飞尸鬼击等急症，只有《外台秘要》中的走马汤最快捷、最奇妙。方剂见“攻阵”篇第一百三十三条。
丹砂丸（参见第二百六十条） 雄麝散（参见第二百五十九条） 万病解毒丹（参见第二百零二条） 七宝丸（参见第二百六十一条） 蜜髓煎（参见第二百六十二条） 挑生蛊毒简易方（参见第二百六十五条） 解毒散（参见第二百四十四条） 归魂散（参见第二百六十三条） 三因解毒丸（参见第二百零三条） 麦面散（参见第二百六十四条）
《本神篇》说：上天赋予我们的是德，大地赋予我们的是气，德流布、气交薄而生命产生。（详见第二十九卷，遗精门）
《天元纪大论》说：在天表现为气，在地形成形体，形与气相互感应而化生万物。
《生气通天论》黄帝说：自古以来，通于天的生命根本，源于阴阳。天地之间，六合之内，其气贯通九州、九窍、五脏、十二节，都通于天气。生命分为五类，气分三类，多次触犯这些规律，那么邪气就会伤人，这是寿命的根本。苍天之气，清净则意志安定，顺应它则阳气固密，虽然有贼邪，也不能伤害，这是遵循时序的缘故。所以圣人传守精神，服用天气，而通达神明。违背了这一点，就会内闭九窍，外壅肌肉，卫气解散，这叫做自伤，是气的削弱。
《阴阳应象大论》说：清阳上升为天，浊阴下降为地；地气上升成为云，天气下降成为雨；雨出自地气，云出自天气。所以清阳出于上窍，浊阴出于下窍；清阳发散于腠理，浊阴运行于五脏；清阳充实四肢，浊阴归于六腑。只有贤人上配天以养护头部，下象地以养护足部，中傍人事以养护五脏。天气通于肺，地气通于咽喉，风气通于肝，雷气通于心，谷气通于脾，雨气通于肾。六经如同河流，肠胃如同大海，九窍是水注之气汇聚之处。以天地来比喻阴阳，阳之汗，用天地之雨命名；阳之气，用天地之疾风命名。暴烈之气象雷，逆乱之气象阳，所以治疗如果不效法天之纲纪，不使用地之理法，灾害就会到来。
《四气调神论》说：天气，是清净光明的，蕴藏德行不止，所以下沉不泄。如果天明（指阳气过盛或异常），则日月不明，邪气侵害空窍，阳气闭塞，地气冒昧光明，云雾不精微，则天上对应白露不下。交通不显现，万物的生命就不能施予，不能施予则名木多死。恶气不散发，风雨不节制，白露不下，则草木郁结枯槁不荣。贼风屡次到来，豪雨屡次兴起，天地四季不能保全，与道相失，则生命中途断绝。只有圣人顺从它，所以身体没有奇病，万物不失序，生气不竭。
《六元正纪大论》黄帝问：天地之气，盈虚情况如何？岐伯回答：天气不足，地气随之变化。地气不足，天气跟随变化。运居其中而常常先行。所以上胜则天气降而下，下胜则地气迁而上，多少而有差异。轻微的，差异小；严重的，差异大。严重到位置改变、气交换，就会产生大变而疾病发作。
《五常政大论》黄帝问：天不足西北，左边寒冷右边凉爽，地不满东南，右边热左边温。这是什么原因呢？岐伯回答：这是阴阳之气，高下之理，大小之异的缘故。东南方，属阳。阳者，其精降于下，所以右边热左边温。西北方，属阴。阴者，其精奉于上，所以左边寒右边凉。因此地有高下，气有温凉，高处气寒，低处气热。所以去寒凉地方，容易胀满；去温热地方，容易生疮。下治则胀满已愈，汗治则疮已愈，这是腠理开闭的常理，大小之异罢了。
《五营运大论》黄帝问：地作为下方，难道只是否定的存在吗？岐伯回答：地在人的下面，是在太虚之中。黄帝问：依靠什么？回答说：大气托举着它。燥干燥它，暑蒸腾它，风摇动它，湿滋润它，寒使坚固，火温暖它。所以风寒在下，燥热在上，湿气在中，火游行其间，寒暑六入，所以使虚空而化生万物。
《方盛衰论》说：至阴虚，天气断绝；至阳盛，地气不足。阴阳并交，是至人所行的道理。阴阳并交，是指阳气先到，阴气后到，所以圣人持守诊察之道，先后阴阳而把握它。
《太阴阳明论》说：喉主司天气，咽主司地气。
The *Great Treasury Canon* states: There are incantation methods for treating Gu poison (蛊毒, parasitic poisoning) and Tiaosheng poison (挑生毒, poisoning from malicious rituals). Whenever one eats or drinks outside, silently reciting the incantation seven times beforehand ensures that the poison will not cause harm. The incantation is: "Suguzhuo, Moyezhuo, I know Gu poison grows four corners; its father is Qionglongqiong, its mother is Sheyenu, with hundreds of thousands of relatives, I now know you all, Mahasattva." One should not eat if spider webs are seen on the food or drink. Another method is to recite "Yao Wang Wanfu" (Medicine King Ten Thousand Blessings) seven times upon arriving at any location, which can also prevent poisoning.
For moxibustion treatment of all types of Gu poison, apply three moxa cones (moxa units) at the tips of both little toes. Pathogenic substances will then be expelled. If the poison was ingested via wine, it will be expelled with the wine; if via food or drink, it will be expelled with them. This has been verified repeatedly.
In cases of sudden onset of severe evil qi (Zhong'e, 中恶) approaching death, Zhusha Wan (Cinnabar Pill) should be administered urgently. The formula is found in "Gongzhen" (Attacking Formations), Article 103.
For those suffering from various Gui Chong (Ghost Oppression, 鬼崇) or Gui Zhu (Ghost Transmission, 鬼疰) poisons, urgently administer Badu Chi Wan (Eight-Poison Red Pill) to attack the pathogen. The formula is found in "Gongzhen", Article 104.
For acute conditions such as sudden heart pain, abdominal distension and pain, constipation, Feishi (Flying Corpse, 飞尸) or Guiji (Ghost Strike, 鬼击), the most rapid and effective remedy is Zouma Tang (Running Horse Decoction) from the *Waitai Miyao*. The formula is found in "Gongzhen", Article 113.
Zhusha Wan (See Article 260) Xiongsha San (Male Musk Powder, See Article 259) Wanbing Jiedu Dan (Ten-Thousand-Disease Detoxification Pill, See Article 202) Qibao Wan (Seven-Treasure Pill, See Article 261) Mishui Jian (Honey Marrow Decoction, See Article 262) Tiaosheng Gududu Jianyi Fang (Simple Formula for Tiaosheng Gu Poison, See Article 265) Jiedu San (Detoxification Powder, See Article 244) Guihun San (Returning Soul Powder, See Article 263) Sanyin Jiedu Wan (Three Causes Detoxification Pill, See Article 203) Maimian San (Wheat Flour Powder, See Article 264)
The *Ben Shen Pian* (Chapter on Original Spirit) states: What Heaven endows us with is De (Virtue/Natural Law), what Earth endows us with is Qi (Vital Energy); life arises from the flow of De and the interaction of Qi. (Detailed in Volume 29, Section on Nocturnal Emission).
The *Tianyuan Ji Dalun* (Great Discourse on the Heavenly Origin) states: In Heaven, it manifests as Qi; on Earth, it forms shape. When shape and Qi interact, all things are transformed into existence.
In the *Shengqi Tongtian Lun* (Discourse on Vital Energy Connecting with Heaven), the Yellow Emperor said: Since ancient times, the root of life connecting with Heaven lies in Yin and Yang. Within the space between Heaven and Earth, within the Six Directions, the Qi connects through the Nine Provinces, Nine Orifices, Five Zang Organs, and Twelve Joints, all communicating with Heavenly Qi. Life is categorized into five, and Qi is divided into three. Frequent violation of these principles allows pathogenic Qi to harm humans; this is the root of lifespan. The Qi of the Azure Heaven, when pure and clear, regulates will and intention. Following it consolidates Yang Qi; even if hostile pathogens exist, they cannot cause harm. This is due to following the seasonal order. Thus, the sage preserves spirit, consumes Heavenly Qi, and communicates with divine illumination. Deviating from this leads to internal blockage of the nine orifices, external stagnation of muscles, and dispersion of Wei Qi (Defensive Qi); this is self-injury and depletion of Qi.
The *Yinyingxiang Dalun* (Great Discourse on Yin-Yang Correspondence) states: Clear Yang rises to form Heaven, Turbid Yin descends to form Earth; Earthly Qi rises to become clouds, Heavenly Qi descends to become rain. Rain originates from Earthly Qi, clouds originate from Heavenly Qi. Therefore, Clear Yang exits through the upper orifices, Turbid Yin exits through the lower orifices; Clear Yang disperses into the Couli (interstices/skin pores), Turbid Yin travels to the Five Zang Organs; Clear Yang fills the four limbs, Turbid Yin returns to the Six Fu Organs. Only the wise person models the head after Heaven to nourish it, the feet after Earth to nourish them, and the middle according to human affairs to nourish the Five Zang Organs. Heavenly Qi connects with the Lung, Earthly Qi connects with the throat (Ai), Wind Qi connects with the Liver, Thunder Qi connects with the Heart, Grain Qi connects with the Spleen, and Rain Qi connects with the Kidney. The Six Channels are like rivers, the intestines and stomach are like seas, and the nine orifices are where water-Qi gathers. Using Heaven and Earth as metaphors for Yin and Yang, sweat of Yang is named after the rain of Heaven and Earth; Qi of Yang is named after the fierce wind of Heaven and Earth. Violent phenomena resemble thunder, rebellious phenomena resemble Yang. Therefore, if treatment does not follow the laws of Heaven or utilize the principles of Earth, disasters will occur.
The *Siqi Tiaoshen Lun* (Discourse on Regulating Spirit According to the Four Qi) states: Heavenly Qi is pure, clear, and bright, storing virtue without ceasing, thus descending. If Heavenly brightness is excessive, the sun and moon lose their clarity, pathogenic factors harm the empty orifices, Yang Qi becomes blocked, Earthly Qi obscures brightness, clouds and mist become impure, and corresponding White Dew fails to descend. If communication is not manifested, the lives of all things cannot be sustained; if not sustained, famous trees often die. If foul Qi does not dissipate, wind and rain are unregulated, White Dew does not descend, causing vegetation to wither and fail to flourish. Frequent arrival of treacherous winds and heavy rains cause Heaven, Earth, and the four seasons to lose harmony; deviating from the Dao leads to premature extinction. Only the sage follows this, thus having no strange diseases, maintaining order in all things, and ensuring endless vital energy.
In the *Liuyuan Zhengji Dalun* (Great Discourse on the Six Origins and Correct Chronicles), the Yellow Emperor asked: How do the Qi of Heaven and Earth wax and wane? Qibo answered: When Heavenly Qi is insufficient, Earthly Qi follows. When Earthly Qi is insufficient, Heavenly Qi follows. The Movement resides in the middle and often precedes. Thus, if the upper prevails, Heavenly Qi descends; if the lower prevails, Earthly Qi migrates upward, differing in degree. Minor differences are small deviations; major differences are large deviations. Severe deviations involve changes in position and exchange of Qi, leading to great transformations and disease onset.
In the *Wuchang Zheng Dalun* (Great Discourse on the Five Constants and Normal Policies), the Yellow Emperor asked: Why is Heaven deficient in the Northwest, cold on the left and cool on the right, while Earth is incomplete in the Southeast, hot on the right and warm on the left? Qibo answered: This is due to the principles of Yin and Yang Qi, high and low, and differences in magnitude. The Southeast belongs to Yang. Yang's essence descends, hence hot on the right and warm on the left. The Northwest belongs to Yin. Yin's essence ascends, hence cold on the left and cool on the right. Therefore, Earth has high and low places, and Qi has warm and cool temperatures; high places have cold Qi, low places have hot Qi. Thus, going to cold/cool places causes distension; going to warm/hot places causes sores. Treating distension by purging resolves it; treating sores by sweating resolves it. This is the normal opening and closing of Couli, reflecting differences in magnitude.
In the *Wuyun Da Lun* (Great Discourse on the Five Movements), the Yellow Emperor asked: Is the Earth merely below? Qibo answered: The Earth is below humans, within the Great Void. The Yellow Emperor asked: What supports it? He replied: The Great Qi lifts it. Dryness dries it, Heat steams it, Wind moves it, Moisture moistens it, Cold solidifies it, Fire warms it. Thus, Wind and Cold are below, Dryness and Heat are above, Moisture is in the middle, and Fire circulates among them. Cold and Heat enter six times, creating emptiness and transformation.
The *Fang Sheng Shuai Lun* (Discourse on Approaching Fullness and Decline) states: At extreme Yin deficiency, Heavenly Qi is cut off; at extreme Yang excess, Earthly Qi is insufficient. The intersection of Yin and Yang is the practice of the Perfect Person. In the intersection of Yin and Yang, Yang Qi arrives first, Yin Qi arrives later. Thus, the sage holds the way of diagnosis, prioritizing Yin and Yang.
The *Taiyin Yangming Lun* (Discourse on Taiyin and Yangming) states: The throat governs Heavenly Qi, the pharynx governs Earthly Qi.